<<반야경>> 범자42자문의 반야공성 고찰 (A Study on the emptiness of prajñā of the 42 Sanskrit Letters in Prajñāpāramitā- sūtra)

서지정보

· 발행기관 : 한국불교선리연구원
· 수록지 정보 : 禪文化硏究 / 19호 / 81 ~ 116페이지
· 저자명 : 강대현

초록

반야42자문은 <般若經>에서 등장하고 있는 정형의 문자열이다. 이 중 맨 앞의5자인 a‧ra‧pa‧ca‧na는 <四分律>에서도 나타나고 있고, 1800년 망월사본 <眞言集>에서는 42자의 ‘화엄42자모(진언)’으로도 나타나는 문자열로서, 그 역사는 부파불교당시로부터 현재에까지 이르고 있다고 할 수 있다. 이러한 반야42자문은 <반야경> 에서 각각의 자문에 반야공관을 교설함으로써 대승공관의 토대를 마련했다고 할수 있으며, 또한 대승불교의 난해한 반야공사상을 알기 쉽게 각각의 자문에 대입함으로써 이의 체득을 통한 20가지의 현실적 공덕도 성취할 수 있음을 설시하고 있다.
본문에서는 <光贊(般若)經>·<放光般若經>·<大品般若經>·<大般若經> 등에서 나타나고 있는 42자문 각각의 자문에 대한 한역자음을 비교하였고, 法雲의 <翻譯名義 集>에서 말하고 있는 42자문 각각의 자문에 대한 원용어를 서로 비교하여 살펴보았으며, 여기에 慧琳의 <一切經音義>에서 정의하고 있는 42자문의 중국식 발음을 살펴본 뒤 20세기 말엽 연구된 Edward Conze의 42자문의 원용어도 부가하였다. 그리고 반야42자문 각각의 자문에 함의되어 있는 반야공성에 대해서 4종의 <반야경』에서 설해지고 있는 바를 비교·정리하였는데, 이를 통하여 현재까지 전해지고 있는반야42자문의 원음·한역자음·원용어 및 이들에 대한 반야공성을 체계적으로 살펴보았다. 아울러 본문에서는 반야42자문의 반야공성에 대하여 三種般若說의 관점에서 살펴보았는데, 반야42자문은 곧 문자반야로서, 慧遠의 <大乘義章> 및 元曉의 <大慧度經宗要>에서는 能詮으로서의 문자반야를 말하고 있었고, 智顗의 <觀音玄義> 등에서는 能詮은 물론 所詮으로서의 문자반야적 입장을 함께 하고 있었다.

영어초록

The 42 siddham letters(dvācatvāriṃśad - akṣaramukha) for prajñā[般若42字門] is defined as a string of the form, and it appeared in the Prajñāpāramitā - sūtra.It is the same string of the forty - two matrices in flower adornment of <Jineonjip> (眞言集), published Mangwolsa[temple] in 1800, and the ‘a‧ra‧pa‧ca‧na’, it is in front of the 42 siddham letters for prajñā, shows in the Dharmaguputa(ka)vinaya (四分律). Therefore, its history has reached Abhidharma Buddhism from time to date. The 42 siddham letters for prajñā can be that laid the foundation of prajñāpāramitā idea in Mahayana Buddhism, by explaining prajñā- pāramitā idea of each character in Prajñāpāramitā - sūtra. It also explains that to achieve even learned through practical merits of the 20 kinds of prajñā- pāramitā thought, Mahayana Buddhism clearly by the abstruse ideas of prajñā- pāramitā described by substituting each letter, the body of in this paper text compared to a sound of Chinese translation words for each of the 42 siddham letters for prajñā in the Pañcaviṃśatisāhasrikāprajñāpāramitāsūtra (光贊經·放光般若·大品般若 經)·Mahāprajñāpāramitā - sūtra(大般若經), in the book, Compilation of Translated Buddhist Terms(翻譯名義集) written by Fayun(法雲), I looked at each other as compared to the original terms of the 42 siddham letters for prajñā in each letter said, Chinese pronunciation as seen here on the 42 siddham letters for prajñā that are arrangement in Huilin(慧琳)’s The Sounds and Meanings the Scriptures(一切經 音義), the original term of the 42 siddham letters for prajñā Edward Conze's research in the West in the late 20th century, was also added. And the 42 siddham letters for prajñā, compared to what was described in getting organized in four types of Prajñāpāramitā - sūtra for the emptiness of prajñā that are implied respectively. Through this work, the original sound of the 42 siddham letters for prajñā that is said to date, a sound of Chinese translation words, looked at the original terms and the emptiness of prajñā for them to systematically. In addition, I looked at the perspective of the explain for three kinds of prajñā(三種般若說) for the 42 siddham letters for prajñā’s the emptiness of prajñā in the body of this paper, In other words, that is the prajñā that relies on words(文字般若) the 42 siddham letters for prajñā is, it was to say the prajñā that relies on words as a means of that which is expressed in words(能詮) in the Huiyuan(慧遠)’s Essay on the System of Mahāyāna(大乘義章) and Wonhyo(元曉)’s Doctrinal Essentials of the Mahāprajñāpāramitā - sūtra(大慧度經宗要), and in the Zhiyi(智顗)’s Profound Meaning of the Avalokitêśvara(觀音玄義), it is to had the point of view of he prajñā that relies on words, that which is expressed in words as well as that which is explained in the sutras(所詮).

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